It is not that by improving economic condition of life one has become very peaceful. Otherwise why there is war? Why there is struggle? This is... These things cannot be stopped

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"It is not that by improving economic condition of life one has become very peaceful. Otherwise why there is war? Why there is struggle? This is... These things cannot be stopped"

Lectures

Srimad-Bhagavatam Lectures

It is not that by improving economic condition of life one has become very peaceful. Otherwise why there is war? Why there is struggle? This is... These things cannot be stopped. However you may improve materially, however you may improve your economic condition, the disturbance of the world, at least, birth, death, disease, and old age, cannot be checked.
Lecture on SB 7.6.9-17 -- San Francisco, March 31, 1969:

Kuṭumba-poṣāya viyan nijāyur na budhyate 'rthaṁ vihataṁ pramattaḥ. Pramattaḥ. The so-called materialistic advanced people, they are described herein as pramattaḥ, crazy. Sometimes we are designated by them that "These people, Kṛṣṇa conscious people, they are crazy." And we think that they are crazy. So we do not know who is crazy. Therefore we have written a small pamphlet, "Who is Crazy?" Actually, one who has forgotten his real destination of life, he is crazy. He is wasting his life. He is spoiling his life. This is the only opportunity. But due to ignorance, they do not care for it. They think that "Life is going on like this. We are enjoying life." No. We should be very responsible and cautious. Otherwise, Prahlāda Mahārāja says, na budhyate arthaṁ vihatam. Artham. They cannot understand, they are sacrificing their greatest wealth. Greatest wealth. This human form of life is the only opportunity to get out of the cycle of birth and death. If we again put into the cycle of lower animals, oh, it will take millions of years again to come again to this human form of life.

So they do not know. Therefore they are described here as pramattaḥ. Pramattaḥ. Sarvatra tāpa-traya-duḥkhitātmā nirvidyate na sva-kuṭumba-rāmaḥ. Actually, they are experiencing every step miserable. It is not that by improving economic condition of life one has become very peaceful. Otherwise why there is war? Why there is struggle? This is... These things cannot be stopped. However you may improve materially, however you may improve your economic condition, the disturbance of the world, at least, birth, death, disease, and old age, cannot be checked. So if we do not understand these things very seriously and simply engage ourself in these material activities, although we are experiencing sarvatra tāpa-traya-duḥkhitātmā...

Tāpa-traya means three kinds of miseries: miseries inflicted by other persons or other living entities... That is, we have practical experience. We create so many friends also, so many enemies also. We do not go into the jungle because we know there are jungle animals who may attack us. So... Even at home there are bugs, there are mosquitoes; they also give us trouble. So there is a kind of trouble or misery inflicted by other living entities. That is called adhibhautika. Three kinds of miseries. Miseries offered by other living entities. We also offer, I mean to say, miseries to the other animals. Just like we have created our slaughterhouse. We send so many cows and animals for being slaughtered. Similarly, we are also attacked by other animals. So this is the law of nature. I am killing you, you are killing me. This is called adhibhautika. This is one class of misery. The other class of misery is due to this body and mind. Sometimes the body is sick; we don't feel very nice. Sometimes the mind is disturbed. That is also..., it may be due to other friend or other relative; so mind is not in order. This is called adhyātmika. So adhibhautika, adhyātmika. And other disturbance created by adhidaivaika. Daiva means on which we have no control. Just like earthquake, flood, or similar nature's disturbance on which we have no control.

So here it is said, tāpa-traya-duḥkhitātmā. Duḥkhi. That is our ignorance. We are always unhappy due to these three kinds of miseries inflicted by the laws of nature, but still, we think that we are very nice. But actually we are duḥkhitātmā, we are always sorry. Nirvidyate na kuṭumba-rāmaḥ. But there is no satiation because the only solace is that he is within the so-called friendship, love and society. That's all. Kuṭumba-rāmaḥ. Vitteṣu nityābhiniviṣṭa-cetā vidvāṁś ca doṣaṁ para-vitta-hartuḥ. And being too much attached to money matters, even learned persons, even very, I mean to say, advanced intellectually, they also try to steal others money. Para-vitta. Although it is a fault. Although it is fault. Vitteṣu nityābhiniviṣṭa-cetā. Nitya, perpetually too much attached to money. Nityābhiniviṣṭa. Niviṣṭa means profoundly attached. Profoundly attached to money. Vidvāṁś ca doṣaṁ para-vitta-hartuḥ. Although to take other money or to steal others' money is a fault It is a fault not only to the law of the state, but it is a fault to the law of the Supreme God also. You can avoid the state law by stealing, but you cannot avoid the law of the Supreme Person. You see, He can see everywhere. You can steal very stealthily so that police constables or police force cannot see. You are think that "I am doing very nicely. Nobody can see me." But you cannot avoid the eyes of the Supreme. So doṣa, it is fault. Either in this world or in the next world, it is faulty. But we are so accustomed, we are so, I mean to say, profoundly attached to money that we take illegally others' money. Para-vitta-hartuḥ. Pretyeha vāthāpy ajitendriyas. Although we know that in this world it is faulty and also next world it is faulty, but because we have our senses uncontrolled, we cannot change. Aśānta kāmo harate kuṭumbī. And the main attraction is all these nonsense things are done simply being attached to the so-called society, friendship, and love. That's all.

vidvān apītthaṁ danujāḥ kuṭumbaṁ
puṣṇan sva-lokāya na kalpate vai
yaḥ svīya-pārakya-vibhinna-bhāvas
tamaḥ prapadyeta yathā vimūḍhaḥ

These actions are, I mean to say, performed even by so-called learned man. Actually, one who is not spiritually learned, one who is not spiritually conversant, he is not a learned man. In the Śrīmad-Bhāgavatam it is said, harāv abhaktasya kuto mahad-guṇā: (SB 5.18.12) "One who is not in Kṛṣṇa consciousness, he cannot have any good qualifications." Why? There are so many doctors, PhDs, and MAC, BAC, and very, very big man, and because they are not in Kṛṣṇa consciousness they have no good qualification? One may question like that. But the answer is that they may be very learned man in the estimation of common man, but manorathenāsati dhāvato bahiḥ, if a man is educated materially, without any spiritual understanding, without any Kṛṣṇa consciousness, then his field of activities is the mind. He cannot surpass the field of activities beyond the mind. Those who are grossly materialistic, they are working on the field of this gross body, senses. And those who are a little more advanced, the so-called philosophers, mental speculators, scientists, or many others, they are working on the mental plane. So unless you promote yourself to the platform of spiritual understanding, there cannot be any good qualification. Therefore harāv abhaktasya kuto mahad-guṇā (SB 5.18.12). One who is not in Kṛṣṇa consciousness, he cannot have any good qualification because his field of activity is on the mental plane. As it is stated in the previous verse, being situated on the mental plane, even a learned man, I mean to say, transgresses the limits of law. There are so many.